Fr Peter's newsletter notes - May 2004

Fourth Week of Easter - Sunday 2nd May 2004

Throughout my time in Oxford University there used to be various mutterings about the emphasis placed on hospitality. Whether these criticisms were out of jealousy or more intellectual reasons I do not know, but it does seem to me that extending hospitality is one of the fundamental tasks of the priest. The tradition of both divine and human hospitality stretches right through the Bible. Abraham is considered the model host when he welcomed the three men at the oak of Mamre. The heavenly reward at the end of time is described throughout the Bible as a banquet, with God as the divine Host, who prepares for His own a banquet of 'the best of meats and finest of wines'. The duty of care to the stranger and to act as a noble generous host is common to many different societies both past and present. The ancient Greeks set great store in the virtue of 'philoxenia' hospitality, and indeed the pagan deity Zeus was the god of hospitality.

The theme of divine hospitality lies at the heart of our Eucharistic worship. Jesus is both the Divine Host and the food and drink on which we nourish ourselves. The very words, 'Take, eat ...drink' emphasise this very role as divine Host. The Last Supper is a foretaste of that final heavenly banquet, and it inaugurated the last day of Jesus' life, (marking the day in the Jewish manner as passing from evening to evening) and the beginning of the definitive Passover. This supreme act of hospitality emphasised a particular way in which Jesus preached the Gospel, a manner that drew much comment in His lifetime, that of His table fellowship. Our Lord collected around Him those who knew their need of grace, and who found in Christ the host to give them back their dignity, and some become model guests. This table fellowship that reaches its conclusion in the Last Supper indicates that for Christians the legitimate aspiration should be for everlasting communion rather than 'natural' immortality. 'Natural' immortality is something very pagan, it requires a self-transcendence of ourselves. The Christian instead is invited to share in the deified humanity of Jesus through the sacramental system starting with Baptism, and in its continual reinforcement through the Eucharist. All this takes place through membership of the 'Body of Christ', the Church, where the risen Jesus is the divine Host and the Christian the willing guest.

This Sunday is the day when the Church particularly prays for vocations throughout the Church, and especially for Priest and Religious. I never quite know what this is all about because a vocation is something deeply personal that is either responded to or not as the case may be. It hardly seems right to pray that others my discern their vocation to the priesthood if I am not prepared to understand my own, whatever that may be in the Body of Christ. The Priest, I believe, stands in the person of Christ, the divine Host, who invites the faithful to begin to participate in the everlasting communion of the kingdom of God. At the centre is the celebration of Mass, but this also requires a more evangelistic hospitality that allows those on the outside for whatever reason to enter this place of life. The breaking down of the self-imposed barriers whether they are the consequences of sin, a lack of catechesis or personal tragedy, was the work of Christ, and will continue to remain the work of the priest, who acts in the person of Christ the loving host.

Sixth Week of Easter - Sunday 16th May 2004

It also demonstrates the dangers of turning 'my faith story' into a form of idolatry. The Middle East is a place of stories and of victims, and of victims absolved from the demands of conscience. Even after a few days the tales of victimhood loose the sense to shock since too much is based on untruths and couched in terms of bloody vengeance on the aggressor, whoever they may be. The continual demand on the tourist or pilgrim who engages in conversation is to take sides and to abandon truth and historical perspective. It is as if everyone is afraid to face the truth, and when that happens violence is never far away, and its justification becomes all the more easier. Many contemporary academics like to point out there is no such thing as objective truth, everything said masks some selfish desire. This might cut some ice with the incredulous, whether in the safety of the student hall or comfort of the TV studio, but in many flashpoints in the world such an attitude translates itself all too quickly into bloody violence. Of course our views of reality are nuanced and influenced by our upbringing and culture. We would only know this, however, if there were occasional glimpses or sentiments of absolute truth. This truth in itself is never always obvious, it can only be gradually uncovered through study, in the case of intellectual enquiry, prayer in the case of revealed truth, and work in the case of practical endeavour. This sinister celebration of the lack of absolute truth by those in the media and elsewhere throws into question the purpose of the above activities, as well as our immediate grasp of right and wrong.

The story of the healing of the demoniac is his 'faith story', of one benighted individual who encounters absolute truth in the person of Jesus Christ. It was this meeting with the incarnation of truth itself that set him free. The modern temptation, sadly adopted by so many modern catechists in this country, of emphasising 'my faith story' or 'my experience' over and above that of the story of Jesus Christ leads ultimately to deep disappointment or to an 'a-la-carte' mentality whereby the believer chooses which part of the Churches teaching appeals or conforms to an existing pattern of life or set of prejudices. Looking down from the terrace it seemed so obvious that in the Middle East such abandonment of truth leads on all sides to violence, but conversely highlights the role of the Christian in such places to be consciously search for peace through truth.

Seventh Week of Easter - Sunday 23rd May 2004

Probably one of the most important discoveries in the field of Biblical archaeology must be the discovery of the authentic site for Bethany beyond the Jordan. This is the place that Jesus Himself was baptised. All that remains today are the ruins of numerous 4th to 7th century Churches with special steps to take the neophytes into the water. The wooded creek where John baptised during the winter months still has a running stream, and he would retreat here when the Jordan waters were in flood. Now the Jordan is barely twenty feet across, owning to modern irrigation and flood control, but there is still a steady flow of water from the local springs in the valley bottom. What also struck me on visiting the site was the mysteriousness of the place and the close proximity of Elijah's hill where it is believed he was assumed into heaven in his fiery chariot. This closeness gives credence to comparing both figures and makes sense of the clothing John wore in conscious imitation of the Prophet Elijah. The return of the prophet Elijah would inaugurate the immanent arrival of the Messiah, a role which John the Baptist fulfilled.

The crossing of the river Jordan has a specific role in Christian thinking, as this action symbolises the passing from an old life to a new life in the promised land, a journey that we all make in faith, from dark to light, and from sin to grace. Contemplating the muddy water slowly passing by seemed to belie the importance of the decision of faith. The opposite bank was littered with crumbling concrete blocks of a former military lookout and baptismal station. The promised land did not make a very prepossessing image at this vital point in the river. In many ways though this might be a good image for an adult convert who does know there has been a change in himself but where the outward circumstances of life seem to be little changed. Beyond the immediate detritus along the other riverbank, I could glimpse the beauty of the promised land, and so just like the convert or Catholic who has rediscovered their faith, the journey into the truth and the good has only just begun and is in no way complete. There is still along way to travel but there has been change on a more profound level, that of oneness or unity. To be baptised, or to understand once again the implications of the Sacrament is to be joined together both with Christ but with all other believers. The consequence of original sin was not just personal fault but the fragmentation of humanity into mutually incomprehensible groupings, a fact symbolised by the story of the Tower of Babel. This mutual misunderstanding leads inevitably to violence and discord. The grace of baptism heals these wounds and strengthens the bonds of unity that exist between believers.

The search for unity and with it peace is a divinely initiated work, the particular work of the Holy Spirit. Jesus tells his disciples the Spirit of unity will be given to them after He has risen from the dead. The Gospel this Sunday is the final peace of this prayer that occupies c17 of St John's Gospel. The unity that Christ prays forms the bedrock of the ecumenical endeavours of the Church because the Church is ultimately the only place for unity, and so peace between God and ourselves.

Pentecost Week - Sunday 30th May 2004

Just lately I have read of various attempts by the London Tourist Board, and its attendant quangos, to encourage us to visit some of the hidden gems of London, and surrounding countryside. The same could be said of the architectural patrimony of the Westminster Diocese. It remains largely unknown and ignored. Recently I have been appointed as Chairman of the Art and Architecture Committee, and my task, along with other members, is to review proposed changes to made to the interior and exterior of Churches in the Diocese. So far the Committee has dealt with over ten Churches, and this is just a minuscule percentage for Westminster Diocese. What has become apparent is the great care that was put into building these places of faith, so unlike the modern office block with its intended lifespan of 25/30 years. The cost of these Churches was subsumed into the worship of God, and was all done with a hope for the future, that succeeding generations will find in them a worthy setting to celebrate Mass. They contain also the memories of previous generations, their prayers, their anxieties and their hopes.

When I was first appointed I had thought that this role might become a rather melancholic activity, as I witnessed the destruction of beautiful interiors, in the name of misunderstood Vatican II directives about the liturgy. The destruction that has been meted out on so many loved Churches has more psychological motives, in my opinion, than just the establishment of an appropriate setting to say Mass. However I could not have been more wrong about the present situation, and am pleased to report that instead of destruction there is restoration and renewal. Over the last few weeks the Committee has been given proposals to restore two fine Victorian Parish Churches. Both schemes aim to restore the interiors with the reintroduction of colour and the revealing of original stonework. These projects are not exercises in liturgical or architectural archaeology, as they will both address the particular requirements for the current liturgical rites of the Catholic Church. Such work has become 'the reordering of the reorderings'. Much of the interior changes of the 1960s and 1970s now look insipid and uninspiring, and lack any artistic merit at all. This is not true in all cases as my former home Parish Church in Swiss Cottage is a very fine 1960s building with a palpable sense of transcendence and prayer. The stripped down classical interior and exposed brick, gives it the feel of those spartan Romanesque Churches in France and Italy. The key to a 'successful' Church, and something that can be achieved in any 'style' is, does it raise the mind and heart to God? If the Church achieves this, then the celebration of Mass will become the most 'natural' to do in such a space, as this the Mass is the perfect worship of God.

The advertisement campaign about 'forgotten' London and the realities of this new post have brought home the truth that to discover places of peace, transcendence and interest one does not have to travel that far. Most of us rightly attend one Church or may be two Churches a week, but there is a whole diocese of remarkable buildings that testify to commitment of past generations to celebrate the Mass in their communities. They are testaments to the living flame of the Holy Spirit that descended onto the nascent Church in the Upper Room at that first Pentecost.

The Readings from the Acts of the Apostles, Fourth Week of Easter, Year C, Cycle II

The problem of integrating pagan converts into the body of believers caused many arguments about the nature of 'table-fellowship', and the equality of God's gift of the Holy Spirit. Peter had made the change from an exclusive to an inclusive vision of God's salvation, based on his experiences of the Holy Spirit and on the words spoken by the risen Lord. The full implication of God's revelation is still being revealed in the history of the Church. (Monday, replaced by Ss Philip and James)

The new community established in Antioch, one large enough to secure a nickname, 'Christian', is closely connected to the mother Church in Jerusalem through Barnabas. They can rejoice at the spirit filled activity of the newest community, and recognise in it the work of the Spirit thus authenticating the universal mission of the Church. Momentously Barnabas also brings Paul back from exile. (Tuesday, replaced by the Bl. Martyrs of England and Wales)

After a year Paul and Barnabas are set apart to begin missionary journeys. These journeys have the blessing of the mother Church, again through Barnabas' participation. This continual emphasis on Jerusalem and Barnabas shows the length that the Early Church wished to validate the Gentile mission as the logical outcome of the outpouring of the Holy Spirit. (Wednesday)

Luke reveals the close parallels between Jesus and Paul. Both receive the Holy Spirit at the beginning of their ministry, both confront Satan, and both begin with a synagogue sermon after the readings of the Law and Prophets. Later both will be rejected. Jesus claims the Prophets are completed in Him, Paul will preach a short catechesis on salvation leading up to Jesus death and resurrection. These last events were achieved by the unwitting fulfilment by the religious authorities of the prophecies in the Scriptures but which will not lead necessarily to condemnation should they accept the risen Lord as the true Messiah. (Thursday and Friday)

The Readings from the Acts of the Apostles, Sixth Week of Easter, Year C, Cycle II

This passage initiates Paul's first European mission in Philippi. As always there are some to welcome him and his companions, and in Philippi the emphasis is on their social status. The Church has the widest possible appeal to all classes but for Lydia her spiritual disposition to hear the word is matched by her disposition to offer hospitality. (Monday)

Paul's adventures continue when he is placed in prison after being flogged. The immediate miraculous events bring about the conversion of the gaoler and his family as well as a public apology for his arrest. Many of the events maybe 'boys own' but through them God is faithful to His promises. The shame of the gaoler, a constituent part of pagan culture, has no place in the Christian life. (Tuesday)

The famous speech delivered by Paul at the Areopagus demonstrates that the Gospel can be in dialogue with the thinkers of the age. What unites both is the pursuit of truth. The unknown God to whom the Greeks give recognition is none other than Jesus Christ, who has initiated a new life for His believers. This new life will form a critique on every human culture which though open to the Gospel in some ways is never self-sufficient. (Wednesday)

The meeting in Corinth between Paul and roman Jewish exiles gives the mission of Paul an unexpected historical grounding as their presence was due to the edict of the Emperor Claudius. The city proves to be a fruitful place for mission, and is probably where Paul wrote his letter to the Romans. (Thursday, replaced by Ascension)

The initial success of Paul in Corinth arouses extreme jealousy and he is arrested again. His release by the pro-consul Gallio substantiates the message given by the Lord that Paul would not be abandoned, and in a backhanded way that Jesus is indeed the Christ. (Friday)

The Readings from the Acts of the Apostles, Seventh Week of Easter, Year C, Cycle II

The existence of John the Baptist's disciples in Ephesus demonstrates his influence throughout the Jewish diaspora. These disciples had submitted, like many in Israel to this baptism of repentance. Paul now completes the work in the name of Jesus Christ, and constitutes these twelve into the nascent Church of Ephesus, and gives them the gift of the Holy spirit to live the Christian life. (Monday)

Paul who founded the Church in Ephesus now takes leave of the elders after three years hard work. His farewell speech is both an encouragement to imitate his selfless service, and to be aware of future opposition. Paul's life was one of single-minded determination to complete the tasks set by Christ, including now travelling to Jerusalem to face possible torture. The evident dedication will mean him taking leave of them , Should the elders remain faithful the Holy Spirit will protect the Church in the truth, a task the Holy Spirit does throughout the ages. (Tuesday and Wednesday)

Paul's method of defence against the Jewish authorities is to stake his claim as a Pharisee and to seek to divide them from the Saddducess about the resurrection. This possible resurrection has now happened in Jesus Christ, so Paul is remaining faithful to his conscience. Jesus Christ is thus the realisation of the hope of Israel. (Thursday)

The comings and goings of minor royalty and the desire of the governor to be seen to be acting in the Emperor's interest allows Paul to have his case heard in Rome. The accidents of human history makes way for divine providence. Thus Paul's return to Jerusalem is not just a backward journey to the beginning but the springboard to head to the capital of the world thus bringing the Gospel to the centre of the pagan empire. (Friday)

The Readings from the 2nd Letter of Peter and 2nd Letter of Paul to Timothy, Pentecost Week, Year C, Cycle II

The Second Letter of Peter is one of the later writings of the New Testament. It gives evidence of an already existing tradition of faith. The recipients, like ourselves, are reminded of the consequences of our faith in Jesus, and that everything is given to us in order to live the godly life. There is thus a very close connection between ethics and doctrine. The chain that begins with faith and hope will end in love. (Monday replaced by the Visitation)

At the end of time all subterfuge will become impossible and everything in history will be laid bare. At that point the enormity of our actions will be revealed and all the unintended consequences of my own actions. Far from being a cause of despair, now is the time to change and to become more Christ like. (Tuesday)

St Paul writing to Timothy, the young man ordained to be leader of the Church in Ephesus is told that with this gift of grace comes the ability to preach the Gospel and to accept suffering. This grace will also preserve the tradition Paul has handed down, as well as the ability to authentically interpret the Scriptures. (Wednesday)

The life of an apostle, as well as that for their successors will be in conformity to the life of Jesus Christ. They will suffer to death, not just figuratively as in the sacrament of Baptism but in reality as the price of their vocation. The pains of discipleship are bearable only because through them the Church expands through this heroic preaching. (Thursday)

Paul continues the theme of apostolic suffering, and reminds Timothy that he was aware of this from the outset. He encourages Timothy to remain faithful to 'the tradition', and to the Scriptures, which are divinely inspired. This is the classic passage for the Church as to the divine authorship of the Bible. Paul also relates the foundational Scriptures with the tradition that he has handed down, and by implication the teaching authority of the Church that guards the deposit of faith. (Friday)